Pope Francis yesterday published a motu proprio whose title could be full of hope: Traditionis custodes , “guardians of Tradition”. Knowing that it is addressed to the bishops, one could catch oneself dreaming: is Tradition in the process of recovering its rights within the Church?
On the contrary. This new motu proprio achieves an elimination. It illustrates the precariousness of the current magisterium and indicates the expiry date of the Summorum pontificum of Benedict XVI, who will not even have celebrated his fifteenth birthday.
Everything, or just about everything, that Summorum pontificum contained is scattered, abandoned or destroyed. The goal is also clearly established in the letter accompanying this liquidation.
The Pope enumerates two principles “on the manner of proceeding in the dioceses”: “on the one hand, to provide for the good of those who are rooted in the previous form of celebration and who need time to return to the Roman rite promulgated by Saints Paul VI and John Paul II ”.
And on the other hand: “to stop the erection of new personal parishes, linked more to the desire and the will of individual priests than to the needs of the“ holy and faithful people of God ””.
A scheduled shutdown
While Francis is the defender of endangered animal or plant species, he decides and promulgates the extinction of those who are attached to the immemorial rite of the holy mass. This species no longer has the right to live: it must disappear. And all means will be used to achieve this result.
And first of all a strict reduction of freedom. Until now, the spaces reserved for the ancient rite had a certain latitude of movement, a bit like reserves. Today we have switched to the zoo regime: cages, narrowly bounded and demarcated. Their number is strictly monitored, and once installed, it will be forbidden to provide others.
The guards – or should we say the jailers? – are none other than the bishops themselves.
All this is specified in article 3, paragraph 2: “The bishop (…) will indicate one or more places where the faithful adhering to these groups can meet for the Eucharistic celebration (but not in parish churches and without setting up a new personal parishes). “
The internal regulations of these jails are strictly controlled (article 3, paragraph 3): “The bishop (…) will establish the days on which, at the place indicated, Eucharistic celebrations are authorized with the use of the Roman Missal promulgated by Saint John XXIII in 1962. “
This control extends to the smallest details (ibidem): “In these celebrations, the readings will be proclaimed in the vernacular, using the translations of Sacred Scripture for liturgical use, approved by the respective Episcopal Conferences. There is no question of using the translation of a Dom Lefebvre or a lectionary from the past.
Euthanasia is considered for specimens deemed unsuitable for palliative care (article 3, paragraph 5): “The bishop (…) will proceed, in the personal parishes canonically erected for the benefit of these faithful, to an appropriate evaluation of their real utility. for spiritual growth, and will decide whether to maintain them or not. “
The reservation is moreover removed in its entirety, since the Ecclesia Deicommission disappears (article 6): “The Institutes of consecrated life and the Societies of apostolic life, erected at the time by the Pontifical Commission Ecclesia Dei , come under the competence of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. “
Forbidden to migrants
While the Pope continues to take care of all types of migrants, the prisons he sets up have walled-up borders that cannot be crossed from the outside.
To be sure not to see wild reserves set up, the Pope prohibited any extension of the prison (article 3, paragraph 6): “The bishop (…) will take care not to authorize the constitution of new groups. “
This measure is also akin to sterilization: these savages of the past must disappear, they are prohibited from reproducing and perpetuating their species.
This sterilization also concerns priests who will be ordained in the future (article 4): “Priests ordained after the publication of this Motu proprio, who intend to celebrate with the Missale Romanum of 1962, must make a formal request to the diocesan bishop who will consult the Apostolic See before granting the authorization. “
As for the priests already benefiting from an authorization, they will henceforth need a renewal of their “celebratory” pass, which is similar to a temporary visa (article 5): “The priests who already celebrate according to the Missale Romanumof 1962 will ask the diocesan bishop’s authorization to continue to use the faculty. “
Thus, if it is a question of restraining, reducing or even destroying groups, the bishops have carte blanche, but if it is necessary to authorize, the Pope does not trust them: it is necessary to go through Rome.
While dozens of priests, often supported by their bishops, taunted the Congregation for the Doctrine of the Faith by “blessing” homosexual couples, without any Roman reaction, except a veiled approval of Francis through his message to Father Martin, future priests will be closely watched if they think of celebrating according to the Mass of Saint Pius V.
Obviously, it is easier to hide your lack of authority by terrorizing the faithful who will not resist, than to reduce the German schism. To believe that there was nothing more urgent than to strike this part of the herd …
Vaccination against lefebvrism
The great fear of contamination by the lefebvriste virus is exorcised by the Vatvaccine . II – of the Moderno laboratory – compulsory (article 3, paragraph 1): “The bishop (…) will ensure that such groups do not exclude the validity and legitimacy of the liturgical reform, of the provisions of the Second Vatican Council and of the Magisterium of the Sovereign Pontiffs. “
And anything that could be a source of potential infection is ruthlessly eliminated (article 8): “The previous standards, instructions, concessions and customs, which do not comply with the provisions of this Motu Proprio , are repealed. “
Carried away by his enthusiasm, the Pope almost comes to say that it is the old mass which is a dangerous virus which must be protected. Thus, in article 1 it is specified: “The liturgical books promulgated by the Holy Pontiffs Paul VI and John Paul II, in accordance with the decrees of the Second Vatican Council, are the only expression of the lex orandi of the Roman Rite. “
If the Novus ordo is the only expression of the lex orandi , how to qualify the Tridentine Mass? Is it in a state of liturgical or canonical weightlessness? Doesn’t it itself have the right to the place still occupied by the Dominican rite, the Ambrosian rite or the Lyonnais rite in the Latin Church?
This seems to emerge from what the Pope says in the letter accompanying the motu proprio. Without seeming to suspect the paralogism he is committing, he writes: “I am comforted in this decision by the fact that after the Council of Trent, Saint Pius V also abrogated all the rites which could not take advantage of an antiquity. proven, establishing a single Missale Romanum for the whole Latin Church. For four centuries, this Missale Romanum promulgated by Saint Pius V was therefore the main expression of the lex orandi of the Roman Rite, fulfilling a unifying function in the Church. “
The logical conclusion that follows from this comparison is that this rite must be maintained. The more so as the bull Quo primum of Saint Pius V protects him against any attack.
This was also confirmed by the commission of cardinals assembled by John Paul II, who affirmed almost unanimously (8 out of 9) that a bishop could not prevent a priest from celebrating it, after having noted in the unanimity that it had never been prohibited.
And what Pope Benedict XVI accepted and endorsed in Summorum pontificum .
But for Francis, the ancient rites maintained by Saint Pius V, including the so-called Tridentine Mass, have no unifying value, it seems. The new rite and it alone, with its fifty years of existence, its infinite variations and its innumerable abuses, is capable of giving liturgical unity to the Church. The misinterpretation is flagrant.
Returning to his idea of eliminating the species, the Pope can write to the bishops: “Above all, it is up to you to work for the return to a unitary form of celebration, by verifying on a case-by-case basis the reality of the groups which celebrate with this Missale Romanum . “
A law clearly opposed to the common good
The general impression that emerges from these documents – motu proprio and accompanying letter from the Pope – gives the feeling of sectarianism coupled with a proven abuse of power.
The traditional Mass belonging to the most intimate part of the common good of the Church, to restrain it, to reject it in ghettos and finally to plan its disappearance, can have no legitimacy. This law is not a law of the Church because, as Saint Thomas says, there is no valid law against the common good.
There is more, in the ins and outs, an obvious tint of the resentment manifested by certain rabid of the liturgical reform against the traditional mass. The bankruptcy of this reform is underlined, as if in a chiaroscuro, by the success of Tradition and the Tridentine Mass.
That’s why they can’t stand it. No doubt imagining that its total disappearance will make the faithful return to churches emptied of the sacred. Tragic mistake. The magnificent development of this celebration worthy of God only underscores their poverty: it is not the cause of the desertification produced by the new rite.
The fact remains that this motu proprio, which will sooner or later end in the oblivion of the history of the Church, is not good news in itself: it marks a halt in the reappropriation of its Tradition by the Church, and it will delay the end of the crisis which has already been going on for more than sixty years.
As for the Society of Saint Pius X, it finds there a new reason for loyalty to its founder, Archbishop Marcel Lefebvre, and admiration for his clairvoyance, his prudence and his faith.
While the traditional Mass is in the process of being phased out and the promises made to the Ecclesia Dei societies are so well kept, it finds in the freedom left to it by the Iron Bishop, the possibility of continuing to fight for the faith and the reign of Christ the King.